Changes

Ṛta (Sanskrit ऋतम् ṛtaṃ) is the eternal path of divine righteousness for all beings, including humans and gods, which must be followed in thought and action to discover and maintain oneself in the truth. This may be termed as the unseen order of things<ref>Pandey, A., & Gupta, R. K. (2008). Spirituality in management: A review of contemporary and traditional thoughts and agenda for research. ''Global Business Review'', ''9''(1), 65-83.</ref>.  

Ṛta (Samskrit: ऋतम्) is the eternal path of divine righteousness for all beings, including humans and gods, which must be followed in thought and action to discover and maintain oneself in the truth. This may be termed as the unseen order of things<ref>Pandey, A., & Gupta, R. K. (2008). Spirituality in management: A review of contemporary and traditional thoughts and agenda for research. ''Global Business Review'', ''9''(1), 65-83.</ref>.  

== Etymology ==

== Etymology ==

== Rta in Rigveda ==

== Rta in Rigveda ==

The idea of sin in the Rgveda is bound up with the conception of rta.

The idea of pataka in the Rgveda is related with the conception of rta. Rta had a threefold aspect it refers to

Rta had a threefold aspect it means 'the course of nature or the regular and general order in the cosmos'; with reference to sacrifioe it means 'the correct and ordered way of the cult of the Gods', and thirdly, it also means the 'moral conduct of man'. A few passages to illustrate these three aspects of rta may be cited here Rg. IV 23 8-10 are 3 three verses in which the word rta occurs no less than twelve times and which broathe the all-pervading influence of rta throughout the universe 'Plontiful waters (or riches or gifts) belong to rta, the thought (or laudation) of rta destroys crooked acts (sins), the brilliant and rousing hymn of praise to rta pierces the benumbed ears of man The props of rta are firm, its (physical) manifestations are many and lovely for the sake of the body (1 o man) Through rta they (people) desire food The cows (sun's rays) entered rta by rta He who wins over rta soquires it For the sake of rta (heaven) and earth are wide and deep, the two highest cows (1 o Heaven and Earth) yield milk (desires or towards) tor the sake of rta' Some other passages aro. "The Sindhus (rivers) follow the rta of Varuda' (rtam sındhavo Varunasys yanti, Rg. II 28 4), similarly Rg I 105 12 (rtamarganti sindhavah), The wheel of rta (i e the year) revolves round the 2. For the conception of rta and the idea of sun in the Rgveda the following works may be consulted 'The religion of the Veda' by M. Bloomfield (pp 12, 125). Religion and philosophy of the Veda and Upanishads' by Prol A, B Keith (pp. 35, 83-85 &c.). "The Vedic idea of sia" by Dr. Henry Lefever (1935) One regrets to observe that Bloomfield's work is marred here and there by a certain levity of thought and expression out of hceptog with the seriousness of the subject || तस्य हि शरुध सन्ति पूर्वीतस्य धीति जिनानि इन्ति। मनस्य श्लैाको पधिरा ततर्द फण मधान शुचमान आपोः । तस्य हा धरुणानि सन्ति पुरूाण घमा पापे पपूर्षि। मतेन वीर्षमपणन्त पक्ष मतेने गावे असमाविवेश ॥ अतं येमान ऋतमिहनतष शास्त्रपा weg har yeft ge mit war U Can IV 23 8-10 These are rather obscure verses The Nurulta X 41 understands rta to mean water and explains X 23-8 as 'FIEY IT a traer a ser f ra w तृष्णा । पधिर पञ्चमेच । कण बोधयन् दीप्यमानये आप अपनस्य मनुष्यस्य उपोतिषी मा उदकरय पा ।।।

- the nature's course of things or the regular and general order in the cosmos

 

- the correct and ordered way of the devatas (with respect to yajnas)

 

- the moral conduct of man

 

A few passages to illustrate these three aspects of rta include <blockquote>ऋतस्य हि शुरुधः सन्ति पूर्वीरृतस्य धीतिर्वृजिनानि हन्ति । ऋतस्य श्लोको बधिरा ततर्द कर्णा बुधानः शुचमान आयोः ॥८॥</blockquote><blockquote>ऋतस्य दृळ्हा धरुणानि सन्ति पुरूणि चन्द्रा वपुषे वपूंषि । ऋतेन दीर्घमिषणन्त पृक्ष ऋतेन गाव ऋतमाविवेशुः ॥९॥</blockquote><blockquote>ऋतं येमान ऋतमिद्वनोत्यृतस्य शुष्मस्तुरया उ गव्युः । ऋताय पृथ्वी बहुले गभीरे ऋताय धेनू परमे दुहाते ॥१०॥ (Rig. Veda. 4.23.8-10)</blockquote>Rg. IV 23 8-10 are 3 three verses in which the word rta occurs no less than twelve times and which breathe the all-pervading influence of rta throughout the universe.

 

'Plontiful waters (or riches or gifts) belong to rta, the thought (or laudation) of rta destroys crooked acts (sins), the brilliant and rousing hymn of praise to rta pierces the benumbed ears of man The props of rta are firm, its (physical) manifestations are many and lovely for the sake of the body (1 o man) Through rta they (people) desire food The cows (sun's rays) entered rta by rta He who wins over rta soquires it For the sake of rta (heaven) and earth are wide and deep, the two highest cows (1 o Heaven and Earth) yield milk (desires or towards) tor the sake of rta' Some other passages aro. "The Sindhus (rivers) follow the rta of Varuda' (rtam sındhavo Varunasys yanti, Rg. II 28 4), similarly Rg I 105 12 (rtamarganti sindhavah), The wheel of rta (i e the year) revolves round the 2. For the conception of rta and the idea of sun in the Rgveda the following works may be consulted 'The religion of the Veda' by M. Bloomfield (pp 12, 125). Religion and philosophy of the Veda and Upanishads' by Prol A, B Keith (pp. 35, 83-85 &c.). "The Vedic idea of sia" by Dr. Henry Lefever (1935) One regrets to observe that Bloomfield's work is marred here and there by a certain levity of thought and expression out of hceptog with the seriousness of the subject || तस्य हि शरुध सन्ति पूर्वीतस्य धीति जिनानि इन्ति। मनस्य श्लैाको पधिरा ततर्द फण मधान शुचमान आपोः । तस्य हा धरुणानि सन्ति पुरूाण घमा पापे पपूर्षि। मतेन वीर्षमपणन्त पक्ष मतेने गावे असमाविवेश ॥ अतं येमान ऋतमिहनतष शास्त्रपा weg har yeft ge mit war U Can IV 23 8-10 These are rather obscure verses The Nurulta X 41 understands rta to mean water and explains X 23-8 as 'FIEY IT a traer a ser f ra w तृष्णा । पधिर पञ्चमेच । कण बोधयन् दीप्यमानये आप अपनस्य मनुष्यस्य उपोतिषी मा उदकरय पा ।।।

== Detailed Discussion ==

== Detailed Discussion ==